Well, not really apologetics in nature, but I found this website with a live interactive map of terrorist activities throughout the world, updated every 460 seconds! I thought I'd pass it along...
http://www.globalincidentmap.com/home.php
Qui Locutus - Formerly The CathApol Blog - a Catholic Apologetics Blog Defending the Faith and keeping Catholics Catholic! Scott Windsor, MEd. - aka: CathApol
What? No Feast of the Assumption?
Why is this feast day conspicuously MISSING from Protestant calendars? It is one of the OLDEST feast days in the Church and is celebrated in both Eastern and Western traditions. The ONLY Christian groups, by and large, which do NOT celebrate this feast are those which formed during or after the 16th century. Sort of indicative that a "new gospel" was preached to those who do not observe this feast day!
Feel free to add a comment here, or if you want a more interactive discussion, post it to the Locutus Discussion Board - or both!
In JMJ,
Scott<<<
Feel free to add a comment here, or if you want a more interactive discussion, post it to the Locutus Discussion Board - or both!
In JMJ,
Scott<<<
Jesus of Nazareth
Pope Benedict XVI has written a book entitled Jesus of Nazareth
which is an answer to the modern (or Modernist) portrayals we see in the theaters and other mediums. What Now?
With yesteday's announcement/promulgation of Summorum Pontificum, what's next?
We are already seeing some of the liberals (Modernists) coming forth with their objections. On one hand I want to reach out to them and help THEM back into the fold, but on the other hand - I feel like, "let them be exposed for who and what they are and disposed of for the Modernists and innovators they are!"
On the positive side, I want to bring them to a TRUE understanding of ecumenism, not the false notion they have been espousing for the last 40 odd years. A true spirit of ecumenism would not be shunning those who hold the Catholic Faith so high and so reverently, as the Traditional Catholics do. How could they embrace heretical cults and invite them to co-celebrate - yet reject the Traditional Latin Mass (completely in some diocese - like my own) is beyond me! So on this side I want to show them that Traditionalists are not the "Rad-Trad" fringe which condemns everything and anything new - but the REAL Traditionalists who admire that which was good and true and right and are willing to allow for some flexibility in those parts of the Mass which are changeable (and the Canon of the Mass is NOT one of those parts!).
On the negative side, I feel like letting the Modernists - really heretics - expose themselves and be cast out of the Church for their Modernist heresies. They have been a cancer in the Church for far too long - and the way you treat cancer is to remove it and irradicate it from the Body. These Modernists have been confusing the Church and the faithful by clouding the lines between Catholicism and heresy - so much so that many Catholics saw little or no difference in Protestantism - and LEFT the Church! Granted, some left because Protestantism is "easier" - but many left because there was no real distinction anymore! The Modernism of post-concilliarism made Catholicism to look and feel like Protestantism! Just look at modern "Catholic" architecture! Modern parishes look like performance halls and theatre-in-the-round settings, instead of the focus upon the Glory of God and the altar on which His Sacrifice is offered. Tabernacles were "hidden" in other rooms or pushed off to the side - instead of their place of prominence - behind the altar where all Catholics would genuflect in respect of the Lord's Body within the tabernacle! I've often wondered, when visiting our local parish (where the tabernacle is in a room off to the side) when people genuflect on their way in to their pew - "What are they genuflecting to?" A "meal table" deserves not the respect the Body of the Lord gets! I would make it a point, when I genuflect there, I turn toward the "room" which contains the concecrated Body of Christ - for HE is what deserves my respect - not an empty "table."
In short - I hope this NEW REFORM doesn't stop with this motu proprio His Holiness just promulgated.
Long live Pope Benedict XVI!
We are already seeing some of the liberals (Modernists) coming forth with their objections. On one hand I want to reach out to them and help THEM back into the fold, but on the other hand - I feel like, "let them be exposed for who and what they are and disposed of for the Modernists and innovators they are!"
On the positive side, I want to bring them to a TRUE understanding of ecumenism, not the false notion they have been espousing for the last 40 odd years. A true spirit of ecumenism would not be shunning those who hold the Catholic Faith so high and so reverently, as the Traditional Catholics do. How could they embrace heretical cults and invite them to co-celebrate - yet reject the Traditional Latin Mass (completely in some diocese - like my own) is beyond me! So on this side I want to show them that Traditionalists are not the "Rad-Trad" fringe which condemns everything and anything new - but the REAL Traditionalists who admire that which was good and true and right and are willing to allow for some flexibility in those parts of the Mass which are changeable (and the Canon of the Mass is NOT one of those parts!).
On the negative side, I feel like letting the Modernists - really heretics - expose themselves and be cast out of the Church for their Modernist heresies. They have been a cancer in the Church for far too long - and the way you treat cancer is to remove it and irradicate it from the Body. These Modernists have been confusing the Church and the faithful by clouding the lines between Catholicism and heresy - so much so that many Catholics saw little or no difference in Protestantism - and LEFT the Church! Granted, some left because Protestantism is "easier" - but many left because there was no real distinction anymore! The Modernism of post-concilliarism made Catholicism to look and feel like Protestantism! Just look at modern "Catholic" architecture! Modern parishes look like performance halls and theatre-in-the-round settings, instead of the focus upon the Glory of God and the altar on which His Sacrifice is offered. Tabernacles were "hidden" in other rooms or pushed off to the side - instead of their place of prominence - behind the altar where all Catholics would genuflect in respect of the Lord's Body within the tabernacle! I've often wondered, when visiting our local parish (where the tabernacle is in a room off to the side) when people genuflect on their way in to their pew - "What are they genuflecting to?" A "meal table" deserves not the respect the Body of the Lord gets! I would make it a point, when I genuflect there, I turn toward the "room" which contains the concecrated Body of Christ - for HE is what deserves my respect - not an empty "table."
In short - I hope this NEW REFORM doesn't stop with this motu proprio His Holiness just promulgated.
Long live Pope Benedict XVI!
Restoration of the Mass!
Apostolic Letter
In the form "motu proprio"
Benedict XVI
"Summorum Pontificum"
Up to our own times, it has been the constant concern of Supreme
Pontiffs to ensure that the Church of Christ offers a worthy ritual to the
Divine Majesty, "to the praise and glory of His name," and "to the
benefit of all His Holy Church."
Since time immemorial it has been necessary -- as it is also for the
future -- to maintain the principle according to which "each particular
Church must concur with the universal Church, not only as regards the
doctrine of the faith and the sacramental signs, but also as regards the
usages universally accepted by uninterrupted apostolic Tradition, which
must be observed not only to avoid errors but also to transmit the
integrity of the faith, because the Church's law of prayer corresponds to
her law of faith."[1]
Among the Pontiffs who showed that requisite concern, particularly
outstanding is the name of St. Gregory the Great, who made every effort to
ensure that the new peoples of Europe received both the Catholic faith
and the treasures of worship and culture that had been accumulated by
the Romans in preceding centuries. He commanded that the form of the
sacred liturgy as celebrated in Rome (concerning both the Sacrifice of
Mass and the Divine Office) be conserved. He took great concern to ensure
the dissemination of monks and nuns who, following the Rule of St.
Benedict, together with the announcement of the Gospel, illustrated with
their lives the wise provision of their rule that "nothing should be
placed before the work of God." In this way the sacred liturgy, celebrated
according to the Roman use, enriched not only the faith and piety but
also the culture of many peoples. It is known, in fact, that the Latin
liturgy of the Church in its various forms, in each century of the
Christian era, has been a spur to the spiritual life of many saints,
has reinforced many peoples in the virtue of religion and fecundated
their piety.
Many other Roman pontiffs, in the course of the centuries, showed
particular solicitude in ensuring that the sacred liturgy accomplished this
task more effectively. Outstanding among them is St. Pius V who,
sustained by great pastoral zeal and following the exhortations of the
Council of Trent, renewed the entire liturgy of the Church, oversaw the
publication of liturgical books amended and "renewed in accordance with the
norms of the fathers," and provided them for the use of the Latin
Church.
One of the liturgical books of the Roman rite is the Roman Missal,
which developed in the city of Rome and, with the passing of the centuries,
little by little took forms very similar to that it has had in recent
times.
"It was towards this same goal that succeeding Roman Pontiffs directed
their energies during the subsequent centuries in order to ensure that
the rites and liturgical books were brought up to date and when
necessary clarified. From the beginning of this century they undertook a more
general reform."[2] Thus our predecessors Clement VIII, Urban VIII, St.
Pius X,[3] Benedict XV, Pius XII and Blessed John XXIII all played a
part.
In more recent times, the Second Vatican Council expressed a desire
that the respectful reverence due to divine worship should be renewed and
adapted to the needs of our time. Moved by this desire our predecessor,
the Supreme Pontiff Paul VI, approved, in 1970, reformed and partly
renewed liturgical books for the Latin Church. These, translated into the
various languages of the world, were willingly accepted by bishops,
priests and faithful. John Paul II amended the third typical edition of
the Roman Missal. Thus Roman Pontiffs have operated to ensure that "this
kind of liturgical edifice ... should again appear resplendent for its
dignity and harmony."[4]
But in some regions, no small numbers of faithful adhered and continue
to adhere with great love and affection to the earlier liturgical
forms. These had so deeply marked their culture and their spirit that in
1984 the Supreme Pontiff John Paul II, moved by a concern for the pastoral
care of these faithful, with the special indult "Quattuor Abhinc
Anno," issued by the Congregation for Divine Worship, granted permission to
use the Roman Missal published by Blessed John XXIII in the year 1962.
Later, in the year 1988, John Paul II with the apostolic letter given
as "motu proprio, "Ecclesia Dei," exhorted bishops to make generous use
of this power in favor of all the faithful who so desired.
Following the insistent prayers of these faithful, long deliberated
upon by our predecessor John Paul II, and after having listened to the
views of the cardinal fathers of the consistory of 22 March 2006, having
reflected deeply upon all aspects of the question, invoked the Holy
Spirit and trusting in the help of God, with these apostolic letters we
establish the following:
Art 1. The Roman Missal promulgated by Paul VI is the ordinary
expression of the "Lex orandi" (Law of prayer) of the Catholic Church of the
Latin rite. Nonetheless, the Roman Missal promulgated by St. Pius V and
reissued by Blessed John XXIII is to be considered as an extraordinary
expression of that same "Lex orandi," and must be given due honor for
its venerable and ancient usage. These two expressions of the Church's
"Lex orandi" will in no any way lead to a division in the Church's "Lex
credendi" (Law of belief). They are, in fact two usages of the one Roman
rite.
It is, therefore, permissible to celebrate the Sacrifice of the Mass
following the typical edition of the Roman Missal promulgated by Blessed
John XXIII in 1962 and never abrogated, as an extraordinary form of the
liturgy of the Church. The conditions for the use of this Missal as
laid down by earlier documents "Quattuor Abhinc Annis" and "Ecclesia
Dei," are substituted as follows:
Art. 2. In Masses celebrated without the people, each Catholic priest
of the Latin rite, whether secular or regular, may use the Roman Missal
published by Blessed Pope John XXIII in 1962, or the Roman Missal
promulgated by Pope Paul VI in 1970, and may do so on any day with the
exception of the Easter Triduum. For such celebrations, with either one
Missal or the other, the priest has no need for permission from the
Apostolic See or from his ordinary.
Art. 3. Communities of institutes of consecrated life and of societies
of apostolic life, of either pontifical or diocesan right, wishing to
celebrate Mass in accordance with the edition of the Roman Missal
promulgated in 1962, for conventual or "community" celebration in their
oratories, may do so. If an individual community or an entire institute or
society wishes to undertake such celebrations often, habitually or
permanently, the decision must be taken by the superiors major, in
accordance with the law and following their own specific decrees and statues.
Art. 4. Celebrations of Mass as mentioned above in art. 2 may --
observing all the norms of law -- also be attended by faithful who, of their
own free will, ask to be admitted.
Art. 5. §1 In parishes, where there is a stable group of faithful who
adhere to the earlier liturgical tradition, the pastor should willingly
accept their requests to celebrate the Mass according to the rite of
the Roman Missal published in 1962, and ensure that the welfare of these
faithful harmonizes with the ordinary pastoral care of the parish,
under the guidance of the bishop in accordance with Canon 392, avoiding
discord and favoring the unity of the whole Church.
§2 Celebration in accordance with the Missal of Blessed John XXIII may
take place on working days; while on Sundays and feast days one such
celebration may also be held.
§3 For faithful and priests who request it, the pastor should also
allow celebrations in this extraordinary form for special circumstances
such as marriages, funerals or occasional celebrations, i.e., pilgrimages.
§4 Priests who use the Missal of Blessed John XXIII must be qualified
to do so and not juridically impeded.
§5 In churches that are not parish or conventual churches, it is the
duty of the rector of the church to grant the above permission.
Art. 6. In Masses celebrated in the presence of the people in
accordance with the Missal of Blessed John XXIII, the readings may be given in
the vernacular, using editions recognized by the Apostolic See.
Art. 7. If a group of lay faithful, as mentioned in art. 5 §1, has not
obtained satisfaction to their requests from the pastor, they should
inform the diocesan bishop. The bishop is strongly requested to satisfy
their wishes. If he cannot arrange for such celebration to take place,
the matter should be referred to the Pontifical Commission Ecclesia Dei.
Art. 8. A bishop who, desirous of satisfying such requests, but who for
various reasons is unable to do so, may refer the problem to the
Commission Ecclesia Dei to obtain counsel and assistance.
Art. 9. §1 The pastor, having attentively examined all aspects, may
also grant permission to use the earlier ritual for the administration of
the sacraments of baptism, marriage, penance, and the anointing of the
sick, if the good of souls would seem to require it.
§ 2 Ordinaries are given the right to celebrate the sacrament of
confirmation using the earlier Roman Pontifical, if the good of souls would
seem to require it.
§ 2 Clerics ordained "in sacris constitutis" may use the Roman Breviary
promulgated by Blessed John XXIII in 1962.
Art. 10. The ordinary of a particular place, if he feels it
appropriate, may erect a personal parish in accordance with Canon 518 for
celebrations following the ancient form of the Roman rite, or appoint a
chaplain, while observing all the norms of law.
Art. 11. The Pontifical Commission Ecclesia Dei, erected by John Paul
II in 1988[5], continues to exercise its function. Said commission will
have the form, duties and norms that the Roman Pontiff wishes to assign
it.
Art. 12. This commission, apart from the powers it enjoys, will
exercise the authority of the Holy See, supervising the observance and
application of these dispositions.
We order that everything We have established with these apostolic
letters issued as "motu proprio" be considered as "established and decreed,"
and to be observed from Sept. 14 of this year, feast of the Exaltation
of the Cross, whatever there may be to the contrary.
From Rome, at St. Peter's, July 7, 2007, third year of Our Pontificate.
[1] General Instruction of the Roman Missal, 3rd ed., 2002, No. 397.
[2] John Paul II, apostolic letter "Vicesimus Quintus Annus," Dec. 4,
1988, 3: AAS 81 (1989), 899.
[3] Ibid.
[4] St. Pius X, apostolic letter issued "motu propio data," "Abhinc
Duos Annos," Oct. 23, 1913: AAS 5 (1913), 449-450; cf John Paul II,
apostolic letter "Vicesimus Quintus Annus," No. 3: AAS 81 (1989), 899.
[5] Cf John Paul II, apostolic letter issued "motu proprio data,"
"Ecclesia Dei," July 2, 1988, 6: AAS 80 (1988), 1498.
--------------------------------------
LETTER OF HIS HOLINESS
BENEDICT XVI
TO THE BISHOPS ON THE OCCASION OF THE PUBLICATION
OF THE APOSTOLIC LETTER "MOTU PROPRIO DATA"
SUMMORUM PONTIFICUM
ON THE USE OF THE ROMAN LITURGY
PRIOR TO THE REFORM OF 1970
My dear Brother Bishops,
With great trust and hope, I am consigning to you as Pastors the text
of a new Apostolic Letter "Motu Proprio data" on the use of the Roman
liturgy prior to the reform of 1970. The document is the fruit of much
reflection, numerous consultations and prayer.
News reports and judgments made without sufficient information have
created no little confusion. There have been very divergent reactions
ranging from joyful acceptance to harsh opposition, about a plan whose
contents were in reality unknown.
This document was most directly opposed on account of two fears, which
I would like to address somewhat more closely in this letter.
In the first place, there is the fear that the document detracts from
the authority of the Second Vatican Council, one of whose essential
decisions -- the liturgical reform -- is being called into question. This
fear is unfounded. In this regard, it must first be said that the Missal
published by Paul VI and then republished in two subsequent editions
by John Paul II, obviously is and continues to be the normal Form -- the
"Forma ordinaria" -- of the Eucharistic liturgy. The last version of
the "Missale Romanum" prior to the Council, which was published with the
authority of Pope John XXIII in 1962 and used during the Council, will
now be able to be used as a "Forma extraordinaria" of the liturgical
celebration. It is not appropriate to speak of these two versions of the
Roman Missal as if they were "two Rites". Rather, it is a matter of a
twofold use of one and the same rite.
As for the use of the 1962 Missal as a "Forma extraordinaria" of the
liturgy of the Mass, I would like to draw attention to the fact that this
Missal was never juridically abrogated and, consequently, in
principle, was always permitted. At the time of the introduction of the new
Missal, it did not seem necessary to issue specific norms for the possible
use of the earlier Missal. Probably it was thought that it would be a
matter of a few individual cases which would be resolved, case by case,
on the local level. Afterwards, however, it soon became apparent that a
good number of people remained strongly attached to this usage of the
Roman Rite, which had been familiar to them from childhood. This was
especially the case in countries where the liturgical movement had
provided many people with a notable liturgical formation and a deep, personal
familiarity with the earlier Form of the liturgical celebration. We
all know that, in the movement led by Archbishop Lefebvre, fidelity to
the
old Missal became an external mark of identity; the reasons for the
break which arose over this, however, were at a deeper level. Many people
who clearly accepted the binding character of the Second Vatican
Council, and were faithful to the Pope and the Bishops, nonetheless also
desired to recover the form of the sacred liturgy that was dear to them.
This occurred above all because in many places celebrations were not
faithful to the prescriptions of the new Missal, but the latter actually
was understood as authorizing or even requiring creativity, which
frequently led to deformations of the liturgy which were hard to bear. I am
speaking from experience, since I too lived through that period with all
its hopes and its confusion. And I have seen how arbitrary deformations
of the liturgy caused deep pain to individuals totally rooted in the
faith of the Church.
Pope John Paul II thus felt obliged to provide, in his Motu Proprio
"Ecclesia Dei" (2 July 1988), guidelines for the use of the 1962 Missal;
that document, however, did not contain detailed prescriptions but
appealed in a general way to the generous response of Bishops towards the
"legitimate aspirations" of those members of the faithful who requested
this usage of the Roman Rite. At the time, the Pope primarily wanted to
assist the Society of Saint Pius X to recover full unity with the
Successor of Peter, and sought to heal a wound experienced ever more
painfully. Unfortunately this reconciliation has not yet come about.
Nonetheless, a number of communities have gratefully made use of the
possibilities provided by the Motu Proprio. On the other hand, difficulties remain
concerning the use of the 1962 Missal outside of these groups, because
of the lack of precise juridical norms, particularly because Bishops,
in such cases, frequently feared that the authority of the Council
would
be called into question. Immediately after the Second Vatican Council
it was presumed that requests for the use of the 1962 Missal would be
limited to the older generation which had grown up with it, but in the
meantime it has clearly been demonstrated that young persons too have
discovered this liturgical form, felt its attraction and found in it a
form of encounter with the Mystery of the Most Holy Eucharist,
particularly suited to them. Thus the need has arisen for a clearer juridical
regulation which had not been foreseen at the time of the 1988 Motu
Proprio. The present Norms are also meant to free Bishops from constantly
having to evaluate anew how they are to respond to various situations.
In the second place, the fear was expressed in discussions about the
awaited Motu Proprio, that the possibility of a wider use of the 1962
Missal would lead to disarray or even divisions within parish communities.
This fear also strikes me as quite unfounded. The use of the old
Missal presupposes a certain degree of liturgical formation and some
knowledge of the Latin language; neither of these is found very often. Already
from these concrete presuppositions, it is clearly seen that the new
Missal will certainly remain the ordinary Form of the Roman Rite, not
only on account of the juridical norms, but also because of the actual
situation of the communities of the faithful.
It is true that there have been exaggerations and at times social
aspects unduly linked to the attitude of the faithful attached to the
ancient Latin liturgical tradition. Your charity and pastoral prudence will
be an incentive and guide for improving these. For that matter, the two
Forms of the usage of the Roman Rite can be mutually enriching: new
Saints and some of the new Prefaces can and should be inserted in the old
Missal. The "Ecclesia Dei" Commission, in contact with various bodies
devoted to the "usus antiquior," will study the practical possibilities
in this regard. The celebration of the Mass according to the Missal of
Paul VI will be able to demonstrate, more powerfully than has been the
case hitherto, the sacrality which attracts many people to the former
usage. The most sure guarantee that the Missal of Paul VI can unite
parish communities and be loved by them consists in its being celebrated
with great reverence in harmony with the liturgical directives. This will
bring out the spiritual richness and the theological depth of this
Missal.
I now come to the positive reason which motivated my decision to issue
this Motu Proprio updating that of 1988. It is a matter of coming to an
interior reconciliation in the heart of the Church. Looking back over
the past, to the divisions which in the course of the centuries have
rent the Body of Christ, one continually has the impression that, at
critical moments when divisions were coming about, not enough was done by
the Church's leaders to maintain or regain reconciliation and unity. One
has the impression that omissions on the part of the Church have had
their share of blame for the fact that these divisions were able to
harden. This glance at the past imposes an obligation on us today: to make
every effort to unable for all those who truly desire unity to remain
in that unity or to attain it anew. I think of a sentence in the Second
Letter to the Corinthians, where Paul writes: "Our mouth is open to
you, Corinthians; our heart is wide. You are not restricted by us, but you
are restricted in your own affections. In return widen your hearts
also!" (2 Corinthians 6:11-13). Paul was certainly speaking in another
context, but his exhortation can and must touch us too, precisely on this
subject. Let us generously open our hearts and make room for everything
that the faith itself allows.
There is no contradiction between the two editions of the Roman Missal.
In the history of the liturgy there is growth and progress, but no
rupture. What earlier generations held as sacred, remains sacred and great
for us too, and it cannot be all of a sudden entirely forbidden or
even considered harmful. It behooves all of us to preserve the riches
which have developed in the Church's faith and prayer, and to give them
their proper place. Needless to say, in order to experience full
communion, the priests of the communities adhering to the former usage cannot,
as a matter of principle, exclude celebrating according to the new
books. The total exclusion of the new rite would not in fact be consistent
with the recognition of its value and holiness.
In conclusion, dear Brothers, I very much wish to stress that these new
norms do not in any way lessen your own authority and responsibility,
either for the liturgy or for the pastoral care of your faithful. Each
Bishop, in fact, is the moderator of the liturgy in his own Diocese
(cf. "Sacrosanctum Concilium," 22: "Sacrae Liturgiae moderatio ab
Ecclesiae auctoritate unice pendet quae quidem est apud Apostolicam Sedem et,
ad normam iuris, apud Episcopum").
Nothing is taken away, then, from the authority of the Bishop, whose
role remains that of being watchful that all is done in peace and
serenity. Should some problem arise which the parish priest cannot resolve,
the local Ordinary will always be able to intervene, in full harmony,
however, with all that has been laid down by the new norms of the Motu
Proprio.
Furthermore, I invite you, dear Brothers, to send to the Holy See an
account of your experiences, three years after this Motu Proprio has
taken effect. If truly serious difficulties come to light, ways to remedy
them can be sought.
Dear Brothers, with gratitude and trust, I entrust to your hearts as
Pastors these pages and the norms of the Motu Proprio. Let us always be
mindful of the words of the Apostle Paul addressed to the presbyters of
Ephesus: "Take heed to yourselves and to all the flock, in which the
Holy Spirit has made you overseers, to care for the Church of God which
he obtained with the blood of his own Son" (Acts 20:28).
I entrust these norms to the powerful intercession of Mary, Mother of
the Church, and I cordially impart my Apostolic Blessing to you, dear
Brothers, to the parish priests of your dioceses, and to all the priests,
your co-workers, as well as to all your faithful.
Given at Saint Peter's, 7 July 2007
BENEDICTUS PP. XVI
© Copyright 2007 -- Libreria Editrice Vaticana
In the form "motu proprio"
Benedict XVI
"Summorum Pontificum"
Up to our own times, it has been the constant concern of Supreme
Pontiffs to ensure that the Church of Christ offers a worthy ritual to the
Divine Majesty, "to the praise and glory of His name," and "to the
benefit of all His Holy Church."
Since time immemorial it has been necessary -- as it is also for the
future -- to maintain the principle according to which "each particular
Church must concur with the universal Church, not only as regards the
doctrine of the faith and the sacramental signs, but also as regards the
usages universally accepted by uninterrupted apostolic Tradition, which
must be observed not only to avoid errors but also to transmit the
integrity of the faith, because the Church's law of prayer corresponds to
her law of faith."[1]
Among the Pontiffs who showed that requisite concern, particularly
outstanding is the name of St. Gregory the Great, who made every effort to
ensure that the new peoples of Europe received both the Catholic faith
and the treasures of worship and culture that had been accumulated by
the Romans in preceding centuries. He commanded that the form of the
sacred liturgy as celebrated in Rome (concerning both the Sacrifice of
Mass and the Divine Office) be conserved. He took great concern to ensure
the dissemination of monks and nuns who, following the Rule of St.
Benedict, together with the announcement of the Gospel, illustrated with
their lives the wise provision of their rule that "nothing should be
placed before the work of God." In this way the sacred liturgy, celebrated
according to the Roman use, enriched not only the faith and piety but
also the culture of many peoples. It is known, in fact, that the Latin
liturgy of the Church in its various forms, in each century of the
Christian era, has been a spur to the spiritual life of many saints,
has reinforced many peoples in the virtue of religion and fecundated
their piety.
Many other Roman pontiffs, in the course of the centuries, showed
particular solicitude in ensuring that the sacred liturgy accomplished this
task more effectively. Outstanding among them is St. Pius V who,
sustained by great pastoral zeal and following the exhortations of the
Council of Trent, renewed the entire liturgy of the Church, oversaw the
publication of liturgical books amended and "renewed in accordance with the
norms of the fathers," and provided them for the use of the Latin
Church.
One of the liturgical books of the Roman rite is the Roman Missal,
which developed in the city of Rome and, with the passing of the centuries,
little by little took forms very similar to that it has had in recent
times.
"It was towards this same goal that succeeding Roman Pontiffs directed
their energies during the subsequent centuries in order to ensure that
the rites and liturgical books were brought up to date and when
necessary clarified. From the beginning of this century they undertook a more
general reform."[2] Thus our predecessors Clement VIII, Urban VIII, St.
Pius X,[3] Benedict XV, Pius XII and Blessed John XXIII all played a
part.
In more recent times, the Second Vatican Council expressed a desire
that the respectful reverence due to divine worship should be renewed and
adapted to the needs of our time. Moved by this desire our predecessor,
the Supreme Pontiff Paul VI, approved, in 1970, reformed and partly
renewed liturgical books for the Latin Church. These, translated into the
various languages of the world, were willingly accepted by bishops,
priests and faithful. John Paul II amended the third typical edition of
the Roman Missal. Thus Roman Pontiffs have operated to ensure that "this
kind of liturgical edifice ... should again appear resplendent for its
dignity and harmony."[4]
But in some regions, no small numbers of faithful adhered and continue
to adhere with great love and affection to the earlier liturgical
forms. These had so deeply marked their culture and their spirit that in
1984 the Supreme Pontiff John Paul II, moved by a concern for the pastoral
care of these faithful, with the special indult "Quattuor Abhinc
Anno," issued by the Congregation for Divine Worship, granted permission to
use the Roman Missal published by Blessed John XXIII in the year 1962.
Later, in the year 1988, John Paul II with the apostolic letter given
as "motu proprio, "Ecclesia Dei," exhorted bishops to make generous use
of this power in favor of all the faithful who so desired.
Following the insistent prayers of these faithful, long deliberated
upon by our predecessor John Paul II, and after having listened to the
views of the cardinal fathers of the consistory of 22 March 2006, having
reflected deeply upon all aspects of the question, invoked the Holy
Spirit and trusting in the help of God, with these apostolic letters we
establish the following:
Art 1. The Roman Missal promulgated by Paul VI is the ordinary
expression of the "Lex orandi" (Law of prayer) of the Catholic Church of the
Latin rite. Nonetheless, the Roman Missal promulgated by St. Pius V and
reissued by Blessed John XXIII is to be considered as an extraordinary
expression of that same "Lex orandi," and must be given due honor for
its venerable and ancient usage. These two expressions of the Church's
"Lex orandi" will in no any way lead to a division in the Church's "Lex
credendi" (Law of belief). They are, in fact two usages of the one Roman
rite.
It is, therefore, permissible to celebrate the Sacrifice of the Mass
following the typical edition of the Roman Missal promulgated by Blessed
John XXIII in 1962 and never abrogated, as an extraordinary form of the
liturgy of the Church. The conditions for the use of this Missal as
laid down by earlier documents "Quattuor Abhinc Annis" and "Ecclesia
Dei," are substituted as follows:
Art. 2. In Masses celebrated without the people, each Catholic priest
of the Latin rite, whether secular or regular, may use the Roman Missal
published by Blessed Pope John XXIII in 1962, or the Roman Missal
promulgated by Pope Paul VI in 1970, and may do so on any day with the
exception of the Easter Triduum. For such celebrations, with either one
Missal or the other, the priest has no need for permission from the
Apostolic See or from his ordinary.
Art. 3. Communities of institutes of consecrated life and of societies
of apostolic life, of either pontifical or diocesan right, wishing to
celebrate Mass in accordance with the edition of the Roman Missal
promulgated in 1962, for conventual or "community" celebration in their
oratories, may do so. If an individual community or an entire institute or
society wishes to undertake such celebrations often, habitually or
permanently, the decision must be taken by the superiors major, in
accordance with the law and following their own specific decrees and statues.
Art. 4. Celebrations of Mass as mentioned above in art. 2 may --
observing all the norms of law -- also be attended by faithful who, of their
own free will, ask to be admitted.
Art. 5. §1 In parishes, where there is a stable group of faithful who
adhere to the earlier liturgical tradition, the pastor should willingly
accept their requests to celebrate the Mass according to the rite of
the Roman Missal published in 1962, and ensure that the welfare of these
faithful harmonizes with the ordinary pastoral care of the parish,
under the guidance of the bishop in accordance with Canon 392, avoiding
discord and favoring the unity of the whole Church.
§2 Celebration in accordance with the Missal of Blessed John XXIII may
take place on working days; while on Sundays and feast days one such
celebration may also be held.
§3 For faithful and priests who request it, the pastor should also
allow celebrations in this extraordinary form for special circumstances
such as marriages, funerals or occasional celebrations, i.e., pilgrimages.
§4 Priests who use the Missal of Blessed John XXIII must be qualified
to do so and not juridically impeded.
§5 In churches that are not parish or conventual churches, it is the
duty of the rector of the church to grant the above permission.
Art. 6. In Masses celebrated in the presence of the people in
accordance with the Missal of Blessed John XXIII, the readings may be given in
the vernacular, using editions recognized by the Apostolic See.
Art. 7. If a group of lay faithful, as mentioned in art. 5 §1, has not
obtained satisfaction to their requests from the pastor, they should
inform the diocesan bishop. The bishop is strongly requested to satisfy
their wishes. If he cannot arrange for such celebration to take place,
the matter should be referred to the Pontifical Commission Ecclesia Dei.
Art. 8. A bishop who, desirous of satisfying such requests, but who for
various reasons is unable to do so, may refer the problem to the
Commission Ecclesia Dei to obtain counsel and assistance.
Art. 9. §1 The pastor, having attentively examined all aspects, may
also grant permission to use the earlier ritual for the administration of
the sacraments of baptism, marriage, penance, and the anointing of the
sick, if the good of souls would seem to require it.
§ 2 Ordinaries are given the right to celebrate the sacrament of
confirmation using the earlier Roman Pontifical, if the good of souls would
seem to require it.
§ 2 Clerics ordained "in sacris constitutis" may use the Roman Breviary
promulgated by Blessed John XXIII in 1962.
Art. 10. The ordinary of a particular place, if he feels it
appropriate, may erect a personal parish in accordance with Canon 518 for
celebrations following the ancient form of the Roman rite, or appoint a
chaplain, while observing all the norms of law.
Art. 11. The Pontifical Commission Ecclesia Dei, erected by John Paul
II in 1988[5], continues to exercise its function. Said commission will
have the form, duties and norms that the Roman Pontiff wishes to assign
it.
Art. 12. This commission, apart from the powers it enjoys, will
exercise the authority of the Holy See, supervising the observance and
application of these dispositions.
We order that everything We have established with these apostolic
letters issued as "motu proprio" be considered as "established and decreed,"
and to be observed from Sept. 14 of this year, feast of the Exaltation
of the Cross, whatever there may be to the contrary.
From Rome, at St. Peter's, July 7, 2007, third year of Our Pontificate.
[1] General Instruction of the Roman Missal, 3rd ed., 2002, No. 397.
[2] John Paul II, apostolic letter "Vicesimus Quintus Annus," Dec. 4,
1988, 3: AAS 81 (1989), 899.
[3] Ibid.
[4] St. Pius X, apostolic letter issued "motu propio data," "Abhinc
Duos Annos," Oct. 23, 1913: AAS 5 (1913), 449-450; cf John Paul II,
apostolic letter "Vicesimus Quintus Annus," No. 3: AAS 81 (1989), 899.
[5] Cf John Paul II, apostolic letter issued "motu proprio data,"
"Ecclesia Dei," July 2, 1988, 6: AAS 80 (1988), 1498.
--------------------------------------
LETTER OF HIS HOLINESS
BENEDICT XVI
TO THE BISHOPS ON THE OCCASION OF THE PUBLICATION
OF THE APOSTOLIC LETTER "MOTU PROPRIO DATA"
SUMMORUM PONTIFICUM
ON THE USE OF THE ROMAN LITURGY
PRIOR TO THE REFORM OF 1970
My dear Brother Bishops,
With great trust and hope, I am consigning to you as Pastors the text
of a new Apostolic Letter "Motu Proprio data" on the use of the Roman
liturgy prior to the reform of 1970. The document is the fruit of much
reflection, numerous consultations and prayer.
News reports and judgments made without sufficient information have
created no little confusion. There have been very divergent reactions
ranging from joyful acceptance to harsh opposition, about a plan whose
contents were in reality unknown.
This document was most directly opposed on account of two fears, which
I would like to address somewhat more closely in this letter.
In the first place, there is the fear that the document detracts from
the authority of the Second Vatican Council, one of whose essential
decisions -- the liturgical reform -- is being called into question. This
fear is unfounded. In this regard, it must first be said that the Missal
published by Paul VI and then republished in two subsequent editions
by John Paul II, obviously is and continues to be the normal Form -- the
"Forma ordinaria" -- of the Eucharistic liturgy. The last version of
the "Missale Romanum" prior to the Council, which was published with the
authority of Pope John XXIII in 1962 and used during the Council, will
now be able to be used as a "Forma extraordinaria" of the liturgical
celebration. It is not appropriate to speak of these two versions of the
Roman Missal as if they were "two Rites". Rather, it is a matter of a
twofold use of one and the same rite.
As for the use of the 1962 Missal as a "Forma extraordinaria" of the
liturgy of the Mass, I would like to draw attention to the fact that this
Missal was never juridically abrogated and, consequently, in
principle, was always permitted. At the time of the introduction of the new
Missal, it did not seem necessary to issue specific norms for the possible
use of the earlier Missal. Probably it was thought that it would be a
matter of a few individual cases which would be resolved, case by case,
on the local level. Afterwards, however, it soon became apparent that a
good number of people remained strongly attached to this usage of the
Roman Rite, which had been familiar to them from childhood. This was
especially the case in countries where the liturgical movement had
provided many people with a notable liturgical formation and a deep, personal
familiarity with the earlier Form of the liturgical celebration. We
all know that, in the movement led by Archbishop Lefebvre, fidelity to
the
old Missal became an external mark of identity; the reasons for the
break which arose over this, however, were at a deeper level. Many people
who clearly accepted the binding character of the Second Vatican
Council, and were faithful to the Pope and the Bishops, nonetheless also
desired to recover the form of the sacred liturgy that was dear to them.
This occurred above all because in many places celebrations were not
faithful to the prescriptions of the new Missal, but the latter actually
was understood as authorizing or even requiring creativity, which
frequently led to deformations of the liturgy which were hard to bear. I am
speaking from experience, since I too lived through that period with all
its hopes and its confusion. And I have seen how arbitrary deformations
of the liturgy caused deep pain to individuals totally rooted in the
faith of the Church.
Pope John Paul II thus felt obliged to provide, in his Motu Proprio
"Ecclesia Dei" (2 July 1988), guidelines for the use of the 1962 Missal;
that document, however, did not contain detailed prescriptions but
appealed in a general way to the generous response of Bishops towards the
"legitimate aspirations" of those members of the faithful who requested
this usage of the Roman Rite. At the time, the Pope primarily wanted to
assist the Society of Saint Pius X to recover full unity with the
Successor of Peter, and sought to heal a wound experienced ever more
painfully. Unfortunately this reconciliation has not yet come about.
Nonetheless, a number of communities have gratefully made use of the
possibilities provided by the Motu Proprio. On the other hand, difficulties remain
concerning the use of the 1962 Missal outside of these groups, because
of the lack of precise juridical norms, particularly because Bishops,
in such cases, frequently feared that the authority of the Council
would
be called into question. Immediately after the Second Vatican Council
it was presumed that requests for the use of the 1962 Missal would be
limited to the older generation which had grown up with it, but in the
meantime it has clearly been demonstrated that young persons too have
discovered this liturgical form, felt its attraction and found in it a
form of encounter with the Mystery of the Most Holy Eucharist,
particularly suited to them. Thus the need has arisen for a clearer juridical
regulation which had not been foreseen at the time of the 1988 Motu
Proprio. The present Norms are also meant to free Bishops from constantly
having to evaluate anew how they are to respond to various situations.
In the second place, the fear was expressed in discussions about the
awaited Motu Proprio, that the possibility of a wider use of the 1962
Missal would lead to disarray or even divisions within parish communities.
This fear also strikes me as quite unfounded. The use of the old
Missal presupposes a certain degree of liturgical formation and some
knowledge of the Latin language; neither of these is found very often. Already
from these concrete presuppositions, it is clearly seen that the new
Missal will certainly remain the ordinary Form of the Roman Rite, not
only on account of the juridical norms, but also because of the actual
situation of the communities of the faithful.
It is true that there have been exaggerations and at times social
aspects unduly linked to the attitude of the faithful attached to the
ancient Latin liturgical tradition. Your charity and pastoral prudence will
be an incentive and guide for improving these. For that matter, the two
Forms of the usage of the Roman Rite can be mutually enriching: new
Saints and some of the new Prefaces can and should be inserted in the old
Missal. The "Ecclesia Dei" Commission, in contact with various bodies
devoted to the "usus antiquior," will study the practical possibilities
in this regard. The celebration of the Mass according to the Missal of
Paul VI will be able to demonstrate, more powerfully than has been the
case hitherto, the sacrality which attracts many people to the former
usage. The most sure guarantee that the Missal of Paul VI can unite
parish communities and be loved by them consists in its being celebrated
with great reverence in harmony with the liturgical directives. This will
bring out the spiritual richness and the theological depth of this
Missal.
I now come to the positive reason which motivated my decision to issue
this Motu Proprio updating that of 1988. It is a matter of coming to an
interior reconciliation in the heart of the Church. Looking back over
the past, to the divisions which in the course of the centuries have
rent the Body of Christ, one continually has the impression that, at
critical moments when divisions were coming about, not enough was done by
the Church's leaders to maintain or regain reconciliation and unity. One
has the impression that omissions on the part of the Church have had
their share of blame for the fact that these divisions were able to
harden. This glance at the past imposes an obligation on us today: to make
every effort to unable for all those who truly desire unity to remain
in that unity or to attain it anew. I think of a sentence in the Second
Letter to the Corinthians, where Paul writes: "Our mouth is open to
you, Corinthians; our heart is wide. You are not restricted by us, but you
are restricted in your own affections. In return widen your hearts
also!" (2 Corinthians 6:11-13). Paul was certainly speaking in another
context, but his exhortation can and must touch us too, precisely on this
subject. Let us generously open our hearts and make room for everything
that the faith itself allows.
There is no contradiction between the two editions of the Roman Missal.
In the history of the liturgy there is growth and progress, but no
rupture. What earlier generations held as sacred, remains sacred and great
for us too, and it cannot be all of a sudden entirely forbidden or
even considered harmful. It behooves all of us to preserve the riches
which have developed in the Church's faith and prayer, and to give them
their proper place. Needless to say, in order to experience full
communion, the priests of the communities adhering to the former usage cannot,
as a matter of principle, exclude celebrating according to the new
books. The total exclusion of the new rite would not in fact be consistent
with the recognition of its value and holiness.
In conclusion, dear Brothers, I very much wish to stress that these new
norms do not in any way lessen your own authority and responsibility,
either for the liturgy or for the pastoral care of your faithful. Each
Bishop, in fact, is the moderator of the liturgy in his own Diocese
(cf. "Sacrosanctum Concilium," 22: "Sacrae Liturgiae moderatio ab
Ecclesiae auctoritate unice pendet quae quidem est apud Apostolicam Sedem et,
ad normam iuris, apud Episcopum").
Nothing is taken away, then, from the authority of the Bishop, whose
role remains that of being watchful that all is done in peace and
serenity. Should some problem arise which the parish priest cannot resolve,
the local Ordinary will always be able to intervene, in full harmony,
however, with all that has been laid down by the new norms of the Motu
Proprio.
Furthermore, I invite you, dear Brothers, to send to the Holy See an
account of your experiences, three years after this Motu Proprio has
taken effect. If truly serious difficulties come to light, ways to remedy
them can be sought.
Dear Brothers, with gratitude and trust, I entrust to your hearts as
Pastors these pages and the norms of the Motu Proprio. Let us always be
mindful of the words of the Apostle Paul addressed to the presbyters of
Ephesus: "Take heed to yourselves and to all the flock, in which the
Holy Spirit has made you overseers, to care for the Church of God which
he obtained with the blood of his own Son" (Acts 20:28).
I entrust these norms to the powerful intercession of Mary, Mother of
the Church, and I cordially impart my Apostolic Blessing to you, dear
Brothers, to the parish priests of your dioceses, and to all the priests,
your co-workers, as well as to all your faithful.
Given at Saint Peter's, 7 July 2007
BENEDICTUS PP. XVI
© Copyright 2007 -- Libreria Editrice Vaticana
Vatican Official: Pope Has Plans for Latin Mass
Vatican Official: Pope Has Plans for Latin Mass
Says Benedict XVI Wants to Offer This "Treasure" to All
APARECIDA, Brazil, MAY 21, 2007 (Zenit.org).- The president of the
Pontifical Commission "Ecclesia Dei" has confirmed that Benedict XVI hopes
to increase the availability of the Latin Mass.
Cardinal DarÃo Castrillón Hoyos said this Wednesday when he addressed
the 5th General Conference of the Episcopate of Latin America and the
Caribbean, meeting in Brazil through the end of May.
The Pontifical Commission "Ecclesia Dei" was formed by Pope John Paul
II in 1988 following the schismatic gesture of the illegal episcopal
ordinations carried out by Archbishop Marcel Lefebvre.
The cardinal first explained that the commission was established when
"a notable group of priests, religious and faithful who had shown their
discontent with the conciliar liturgical reform and had congregated
around the leadership of the French Archbishop Marcel Lefebvre, separated
themselves from him because they were not in agreement with the
schismatic act of the ordination of bishops without due pontifical mandate."
"Today," Cardinal Castrillón Hoyos continued, "the commission is not
limited to the service of those faithful who wished to stay in full
communion on that occasion, nor to the efforts aiming to end the painful
schismatic situation and achieve the return to full communion of these
brothers from the Society of St. Pius X."
He said: "It is the Holy Father's wish that this dicastery additionally
offers its services to satisfy the just aspirations of those who, due
to a particular sensitivity -- without being linked to either of the two
groups I've mentioned -- desire to keep alive the former Latin liturgy
in the celebration of the Eucharist and the other sacraments."
Ending schism
However, the cardinal confirmed that "without a doubt, the most
important task, which concerns the entire Church, is looking to put an end to
the schismatic act and reconstruct, without ambiguousness, full
communion."
Cardinal Castrillón Hoyos recalled that before being elected Pope,
Cardinal Joseph Ratzinger served on the commission.
"[The Holy Father] wishes that the commission become an organization of
the Holy See with the particular and distinct aim of conserving and
maintaining the value of the traditional Latin liturgy," Cardinal
Castrillón Hoyos said. "But it should be clearly affirmed that this does not
mean a going back, a return to the times before the reform of 1970.
"Instead, it means a generous offer of the Vicar of Christ, who, as an
expression of his pastoral will, wants to put the treasures of the
Latin liturgy that nourished the spiritual life of so many generation of
faithful Catholics for so many centuries at the disposal of the entire
Church.
"The recovery of this richness is united to the not-less-precious
current liturgy of the Church."
Cardinal Castrillón Hoyos explained that the Pope intends to extend to
the entire Church the possibility of celebrating Mass and the
sacraments according to the liturgical books promulgated by Pope John XXIII in
1962.
He thus seemed to confirm rumors from earlier in the year that Benedict
XVI intended to make the Latin Mass more available.
Coexistence
The 77-year-old cardinal mentioned the "good experiences had by
communities of religious and apostolic life" that celebrate "this liturgy in
peace and serenity." And he recalled that in Brazil, the Diocese of
Campos, formerly followers of Lefebvre "and now, after five years, showing
good fruits" after their return to full communion.
"The project of the Holy Father has already been partially tested in de
Campos where the peaceful cohabitation of the two forms of the only
Roman rite in the Church is a beautiful reality," he said. "We have the
hopes that this model will produce good fruits, also in other places in
the Church where faithful Catholics with distinct liturgical
sensitivities live together."
Cardinal Hoyos said that "Ecclesia Dei" oversees some 300 priests and
200 seminarians as well as hundreds of thousands of faithful. He said
the Society of St. Pius X has four bishops, ordained by Archbishop
Lefebvre, 500 priests and about 600,000 faithful.
He asked "that we pray to the Lord so that the Holy Father's project
can soon become a reality for the unity of the Church."
ZE07052111
email this article:
http://www.zenit.org/english/send_friend/index.phtml?sid=108070
Says Benedict XVI Wants to Offer This "Treasure" to All
APARECIDA, Brazil, MAY 21, 2007 (Zenit.org).- The president of the
Pontifical Commission "Ecclesia Dei" has confirmed that Benedict XVI hopes
to increase the availability of the Latin Mass.
Cardinal DarÃo Castrillón Hoyos said this Wednesday when he addressed
the 5th General Conference of the Episcopate of Latin America and the
Caribbean, meeting in Brazil through the end of May.
The Pontifical Commission "Ecclesia Dei" was formed by Pope John Paul
II in 1988 following the schismatic gesture of the illegal episcopal
ordinations carried out by Archbishop Marcel Lefebvre.
The cardinal first explained that the commission was established when
"a notable group of priests, religious and faithful who had shown their
discontent with the conciliar liturgical reform and had congregated
around the leadership of the French Archbishop Marcel Lefebvre, separated
themselves from him because they were not in agreement with the
schismatic act of the ordination of bishops without due pontifical mandate."
"Today," Cardinal Castrillón Hoyos continued, "the commission is not
limited to the service of those faithful who wished to stay in full
communion on that occasion, nor to the efforts aiming to end the painful
schismatic situation and achieve the return to full communion of these
brothers from the Society of St. Pius X."
He said: "It is the Holy Father's wish that this dicastery additionally
offers its services to satisfy the just aspirations of those who, due
to a particular sensitivity -- without being linked to either of the two
groups I've mentioned -- desire to keep alive the former Latin liturgy
in the celebration of the Eucharist and the other sacraments."
Ending schism
However, the cardinal confirmed that "without a doubt, the most
important task, which concerns the entire Church, is looking to put an end to
the schismatic act and reconstruct, without ambiguousness, full
communion."
Cardinal Castrillón Hoyos recalled that before being elected Pope,
Cardinal Joseph Ratzinger served on the commission.
"[The Holy Father] wishes that the commission become an organization of
the Holy See with the particular and distinct aim of conserving and
maintaining the value of the traditional Latin liturgy," Cardinal
Castrillón Hoyos said. "But it should be clearly affirmed that this does not
mean a going back, a return to the times before the reform of 1970.
"Instead, it means a generous offer of the Vicar of Christ, who, as an
expression of his pastoral will, wants to put the treasures of the
Latin liturgy that nourished the spiritual life of so many generation of
faithful Catholics for so many centuries at the disposal of the entire
Church.
"The recovery of this richness is united to the not-less-precious
current liturgy of the Church."
Cardinal Castrillón Hoyos explained that the Pope intends to extend to
the entire Church the possibility of celebrating Mass and the
sacraments according to the liturgical books promulgated by Pope John XXIII in
1962.
He thus seemed to confirm rumors from earlier in the year that Benedict
XVI intended to make the Latin Mass more available.
Coexistence
The 77-year-old cardinal mentioned the "good experiences had by
communities of religious and apostolic life" that celebrate "this liturgy in
peace and serenity." And he recalled that in Brazil, the Diocese of
Campos, formerly followers of Lefebvre "and now, after five years, showing
good fruits" after their return to full communion.
"The project of the Holy Father has already been partially tested in de
Campos where the peaceful cohabitation of the two forms of the only
Roman rite in the Church is a beautiful reality," he said. "We have the
hopes that this model will produce good fruits, also in other places in
the Church where faithful Catholics with distinct liturgical
sensitivities live together."
Cardinal Hoyos said that "Ecclesia Dei" oversees some 300 priests and
200 seminarians as well as hundreds of thousands of faithful. He said
the Society of St. Pius X has four bishops, ordained by Archbishop
Lefebvre, 500 priests and about 600,000 faithful.
He asked "that we pray to the Lord so that the Holy Father's project
can soon become a reality for the unity of the Church."
ZE07052111
email this article:
http://www.zenit.org/english/send_friend/index.phtml?sid=108070
Homosexuality and Apologetics
The Subjects of Homosexuality and Apologetics
Scott Windsor
May 7, 2007
Is the topic of homosexuality one we can or should talk about in an apologetics forum? First off, let me state that we should not discuss individual homosexuals – as that becomes a personal argument and as ad hominem, really would have no place in an apologetics forum. However, we can discuss homosexuality itself, as that is a moral issue which plagues society and is a topic we, as apologists, are asked about more than seldomly. We must be able to provide the Church's stance on moral issues, so yes – it is an acceptable topic for an apologetics forum.
So, what is the moral stance of the Church on this? Let's start with the Catechism of the Catholic Church (hereafter CCC):
The CCC does not come right out and condemn the homosexual acts thus far, but lets look further:
In paragraph 2396 homosexual practices and fornication are equated and are considered not only "sins" but "sins gravely contrary to chastity," let us continue:
It doesn't mention homosexuality here – but we must consider that ANY act of sexual intercourse between unmarried persons is fornication as well. Let's look to another source:
Looking further at the CCC:
In paragraph 1852 of the CCC the warning against those who participate in such acts is quite explicit – "those who do such things shall not inherit the Kingdom of God." Again, I would reiterate, it is not up to us, as the apologists, to judge individual persons – but if we are asked, we should point to these references and allow the person asking to be convicted themselves by the voice of the Church on these matters.
Continuing, paragraph 1755 contrasts a "morally good" act with those which would be considered a "moral evil." 1755 also points out that this is an "object of the choice." 1853 emphasizes what sort of acts "defile a man." Then in 2517 we see another example of things which "defiles a man."
So, things man (including woman) chooses to do can defile him. Let's continue with more Scripture:
I believe it is crystal clear, homosexuality is an abomination to the Lord. It is a grave sin and separates man from salvation. Thus, if we truly "love our neighbor" as we should, then we do not sugar-coat the clear teaching of God on this matter. If they are participating in this immoral act, they need to stop – if they want to save their souls. They will stand before God and have to answer for their deeds and their choices. Our duty as apologists is to represent the clear word of the Lord and our Church on this matter when we are asked about it. As 1 Peter 3:15 says, we are always to be ready to give an answer. If this question comes up, we must answer it and must not give answers which may lead to complacency of the sinner – making us then complicit in their sin! Our answer(s) must be firm and straight-forward from Church teaching and from Scripture.
Homosexuality is a sin, period, however, this does not mean that we "hate the sinner." On the contrary – it should be our goal to, with the love of Christ, explain the Church teaching and help guide them and their thoughts back to Christ.
Feel free to leave a comment here in the blog, or join us in the Locutus Message Board for more discussion.
In JMJ,
Scott<<<
Scott Windsor
May 7, 2007
Is the topic of homosexuality one we can or should talk about in an apologetics forum? First off, let me state that we should not discuss individual homosexuals – as that becomes a personal argument and as ad hominem, really would have no place in an apologetics forum. However, we can discuss homosexuality itself, as that is a moral issue which plagues society and is a topic we, as apologists, are asked about more than seldomly. We must be able to provide the Church's stance on moral issues, so yes – it is an acceptable topic for an apologetics forum.
So, what is the moral stance of the Church on this? Let's start with the Catechism of the Catholic Church (hereafter CCC):
2357 Homosexuality refers to relations between men or between women who experience an exclusive or predominant sexual attraction toward persons of the same sex. It has taken a great variety of forms through the centuries and in different cultures. Its psychological genesis remains largely unexplained. Basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity, tradition has always declared that "homosexual acts are intrinsically disordered." They are contrary to the natural law. They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved.
The CCC does not come right out and condemn the homosexual acts thus far, but lets look further:
2396 Among the sins gravely contrary to chastity are masturbation, fornication, pornography, and homosexual practices.
In paragraph 2396 homosexual practices and fornication are equated and are considered not only "sins" but "sins gravely contrary to chastity," let us continue:
2353 Fornication is carnal union between an unmarried man and an unmarried woman. It is gravely contrary to the dignity of persons and of human sexuality which is naturally ordered to the good of spouses and the generation and education of children. Moreover, it is a grave scandal when there is corruption of the young.
It doesn't mention homosexuality here – but we must consider that ANY act of sexual intercourse between unmarried persons is fornication as well. Let's look to another source:
fornication: consensual sexual intercourse between two persons not married to each other (source)
Looking further at the CCC:
1852 There are a great many kinds of sins. Scripture provides several lists of them. The Letter to the Galatians contrasts the works of the flesh with the fruit of the Spirit: "Now the works of the flesh are plain: fornication, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, factions, envy, drunkenness, carousing, and the like. I warn you, as I warned you before, that those who do such things shall not inherit the Kingdom of God."
In paragraph 1852 of the CCC the warning against those who participate in such acts is quite explicit – "those who do such things shall not inherit the Kingdom of God." Again, I would reiterate, it is not up to us, as the apologists, to judge individual persons – but if we are asked, we should point to these references and allow the person asking to be convicted themselves by the voice of the Church on these matters.
Continuing, paragraph 1755 contrasts a "morally good" act with those which would be considered a "moral evil." 1755 also points out that this is an "object of the choice." 1853 emphasizes what sort of acts "defile a man." Then in 2517 we see another example of things which "defiles a man."
1755 A morally good act requires the goodness of the object, of the end, and of the circumstances together. An evil end corrupts the action, even if the object is good in itself (such as praying and fasting "in order to be seen by men").
The object of the choice can by itself vitiate an act in its entirety. There are some concrete acts - such as fornication - that it is always wrong to choose, because choosing them entails a disorder of the will, that is, a moral evil.
1853 Sins can be distinguished according to their objects, as can every human act; or according to the virtues they oppose, by excess or defect; or according to the commandments they violate. They can also be classed according to whether they concern God, neighbor, or oneself; they can be divided into spiritual and carnal sins, or again as sins in thought, word, deed, or omission. The root of sin is in the heart of man, in his free will, according to the teaching of the Lord: "For out of the heart come evil thoughts, murder, adultery, fornication, theft, false witness, slander. These are what defile a man." But in the heart also resides charity, the source of the good and pure works, which sin wounds.
2517 The heart is the seat of moral personality: "Out of the heart come evil thoughts, murder, adultery, fornication. . . . " (Matt 15:19-20). The struggle against carnal covetousness entails purifying the heart and practicing temperance:
Remain simple and innocent, and you will be like little children who do not know the evil that destroys man's life.
Matthew 15:19 For from the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies. 20 These are the things that defile a man. (DRB).
So, things man (including woman) chooses to do can defile him. Let's continue with more Scripture:
1 Cor. 6:9 Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders (10) nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God.
1 Tim. 1: 8 But we know that the Law is good, if one uses it lawfully, realizing the fact that law is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers 10 and immoral men and homosexuals and kidnappers and liars and perjurers, and whatever else is contrary to sound teaching, 11 according to the glorious gospel of the blessed God, with which I have been entrusted.
Lev. 18:22 You shall not lie with a male as one lies with a female; it is an abomination.
Lev. 20:13 If there is a man who lies with a male as those who lie with a woman, both of them have committed a detestable act; they shall surely be put to death. Their bloodguiltiness is upon them.
Romans 1:25 For they exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 26 For this reason God gave them over to degrading passions; for their women exchanged the natural function for that which is unnatural, 27 and in the same way also the men abandoned the natural function of the woman and burned in their desire toward one another, men with men committing indecent acts and receiving in their own persons the due penalty of their error. 28 And just as they did not see fit to acknowledge God any longer, God gave them over to a depraved mind, to do those things which are not proper, 29 being filled with all unrighteousness, wickedness, greed, evil; full of envy, murder, strife, deceit, malice; they are gossips, 30 slanderers, haters of God, insolent, arrogant, boastful, inventors of evil, disobedient to parents, 31 without understanding, untrustworthy, unloving, unmerciful; 32 and although they know the ordinance of God, that those who practice such things are worthy of death, they not only do the same, but also give hearty approval to those who practice them.
I believe it is crystal clear, homosexuality is an abomination to the Lord. It is a grave sin and separates man from salvation. Thus, if we truly "love our neighbor" as we should, then we do not sugar-coat the clear teaching of God on this matter. If they are participating in this immoral act, they need to stop – if they want to save their souls. They will stand before God and have to answer for their deeds and their choices. Our duty as apologists is to represent the clear word of the Lord and our Church on this matter when we are asked about it. As 1 Peter 3:15 says, we are always to be ready to give an answer. If this question comes up, we must answer it and must not give answers which may lead to complacency of the sinner – making us then complicit in their sin! Our answer(s) must be firm and straight-forward from Church teaching and from Scripture.
Homosexuality is a sin, period, however, this does not mean that we "hate the sinner." On the contrary – it should be our goal to, with the love of Christ, explain the Church teaching and help guide them and their thoughts back to Christ.
Feel free to leave a comment here in the blog, or join us in the Locutus Message Board for more discussion.
In JMJ,
Scott<<<
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